ENEMIES TO BE CONQUERED

First enemy - Body ego Now, the first among the enemies in the form of failings who have come to stop him in this battle and whom he has beaten is the ego of the body (I am the body feeling). This ego of the body does not leave you after death nor does it allow you to live properly after you take birth, he traps you and keeps you languished in the stockade of the skeleton. But that brave seeker captures the fort of the body which is the shelter to this ego.

Second enemy- Strength And strength is the second enemy he subdues. This enemy that is strength quadruples itself at the mention of sense-pleasures and the entire world is threatened by it leading it to the state of death. It is thus a basin of the poisons of the sense-pleasures and king of all failings. But how can it tolerate the blow of the sword of meditation? (18:1050-1054).

Third enemy- arrogant pride And the third traitorous enemy which he kills is the arrogant pride, which makes a person feel happy when he gets the things he likes and shout in that fit of joy, which makes him go astray from the good ways and pushes him towards non-righteous ways leaving the seeker in the clutches of hell. And anger, the biggest of the failings that even the greatest of the tapaswis dread arises from it.

Fourth enemy-lust And the next failing is lust which, more you satisfy it more demanding it grows. If you destroy it then anger also gets destroyed.

Fifth enemy- Parigraha Just as the king makes the shackles to be carried by the person for whose feet they are meant, similarly, Parigraha or tendency to possess is the enemy which grows with possessions. It influences the seeker and introduces bad qualities in him and makes him dependent on family attachment. By means of activities like acquiring disciples, collecting books, building religious centres, exhibiting yogic prowess like Khechari Mudra etc, it has enticed even hermits into company of people. Even if he leaves home and goes to forest then the Parigraha manifests itself in the form of forest creatures and articles and Parigraha pursues him even if he is naked. The seeker destroys the unconquerable Parigraha and enjoys the pleasure of having conquered the world. (18:1055-1066).

Therefore the group of the qualities like pridelessness etc. ( See 13:201) come before him under his command. Then the tree states of wakefulness, dream and sleep hail him as he traverses the path of actions. The discrimination using knowledge of the self drives away the visible world and the state of yoga welcomes him. He is showered by Riddhi and Siddhi, the occult powers. And as the kingdom of unity with Brahman approached near he finds the three worlds full of bliss. At this stage everything becomes equal and no duality is left which might have made him say that this is my friend and that is my enemy. In fact there is nothing left in the world which he can say belongs to him because he has become one with the Brahman. Since he has embraced the entire universe narrow feelings like attachments are cast away. (18:1067-1075).

Worthiness of becoming Brahman Thus when the enemies are conquered and the realisation that the entire universe is unreal has been gained, the Rajayoga practice becomes automatically steady and he loosens the strong armour of detachment for some time. There is nothing left to be destroyed by meditation therefore he restrains his actions. (18:1076-1078). When attainment of Brahman approaches his practice also stops. (18:1080). As soon as it is apparent that Self-realisation would soon be experienced he does away with the means of spiritual practice therefore his means progressively become less and less. Then when the detachment has reached perfection, the study of knowledge matured and the fruits of yoga practice are seen in the form of peace which pervades throughout his person then the seeker is worthy of becoming the Brahman himself. (18:1083-1086). The unsteady nature of the river is seen only where it enters the sea, the water which has become part of the sea remains calm. The relation is similar between the Siddha who becomes Brahman and the Brahman itself and by virtue of the pervading peace he soon becomes Brahman itself. But when instead of becoming Brahman a seeker experiences It then it is called worthiness of becoming Brahman. (18:1088-1090).

That person who has reached the state of worthiness of becoming Brahman gains cheerfulness of mind. (18:1091). The labours made for attaining Self-realisation are mitigated. This is the state which is gained by Self-realisation which is well known by the term Atma-bodha-prashasti or serene cheerfulness. Because of being full of equanimity he neither grieves because something is lost nor desires anything particular. (18:1094-1096). After he experiences Self-realisation differences disappear wherever he looks. Because of this, whatever improper knowledge is gained during the states of wakefulness and dream dissolves in ignorance. When Self-realisation increases that ignorance also continues to decrease and dissolves into that Knowledge. (18:1098-1101).

Fourth kind of Devotion As the knowable becomes less and less and the knower merges with Me along with knowledge, then all ignorance vanishes. (18:1106). He gains the fourth kind of devotion to Me wherein he cannot see anything other than Me. Because there are other categories of devotion (Ch VII) like Arta (distressed), Jijnasu (curious), Artharthi (desirous of wealth), this devotion is called the fourth type. Actually if you think then there is nothing like devotion of the first type or fourth type, that devotion is the name given to my natural state. (18:1111-1113). It is the same devotion which manifests itself as deep desire in an Arta (distressed) devotee and the subject of the desire also is Me. In Jijnasu (curious) devotee the same devotion becomes the desire for knowledge. The same devotion becomes the desire for wealth and the wealth which means everything also becomes Me. (18:1119-1121). Thus this devotion to Me, because of ignorance, considers Me, the seer as an object to be seen. It is devotion to Me that is practised everywhere but the visible form imagined for Me is due to ignorance. After the ignorance is removed I again am understood as a seer. (18:1124-1125). Like the perfect moon on the full moon night, I am seen through the path of Knowledge also but in a different way. When I am thus seen, I gains Me and the seer also vanishes as a seer. Therefore Arjuna this fourth type of devotion to Me is beyond the visible paths. (18:1127-1129).

You have already heard that the devotee who becomes one with Me with this knowledge based devotion becomes nothing other than Me because in the seventh chapter I have sworn to you that a person of Knowledge is my soul. That this very same type of devotion is the best is what I advised Brahmadeo through Bhagwat in the beginning of the aeon. Persons of knowledge call it "Swasanviti" (Knowledge) and the Shaivaites call it Shakti. We call it "Extreme devotion". A Karmayogi attains it at the time of becoming one with Me. Then he realises that it is I who has pervaded the whole universe. In this condition, detachment with discrimination, binding with liberation and activism with renunciation totally disappear. Just as sky remains even after swallowing the other four principles, in the same way he remains aloof and attains unity with my pure and immaculate form which is beyond the means and the goal and enjoys the bliss of the Brahman. This experiencing of the bliss of the Brahman is like the distinct shining of Ganga even after it joins the ocean. A mirror kept before another sees its own reflection, that is the manner in which he experiences the bliss of the Brahman. Even after the mirror is removed and the reflected image vanishes, the looker enjoys the bliss of the form of the self in himself. When one is awake the dream vanishes and the realisation that he is alone comes and even when nobody else is there one enjoys the aloneness, it is similar in this case. (18:1130-1141).

BEING ONE WITH ME

Somebody may say on this that there cannot be enjoyment after oneness. (18:1142). But how can he who has not been one with Me know who I am? Then how can it be said that he is devoted to Me? Therefore that Karmayogi becomes one with Me and enjoys my form even without doing actions. (18:1145-1147, 1149). In non-duality there may not be any action but there is definitely devotion and that can be understood only from experience. It cannot be expressed in words. (18:1151). When such a person, by previous influences utters anything or calls Me then I respond to his call and it is as if I who made those utterances. When one who speaks to himself there cannot be any speaking and under these conditions silence constitutes my best praise. Therefore when he speaks since it is only I that is speaking, what is produced is silence and that silence is my praise. (18:1152-1154). In the same way whatever he sees through his eyes or intellect that seeing pushes aside the object to be seen and shows the form of the seer himself instead. (18:1155). Thus when the visible object disappears and is experienced as the seer himself then in that oneness even the consciousness of his being the seer does not remain. (18:1157). Thus when the seer becomes one with my form and sees anything then the object to be seen and the seer both vanish along with the action of seeing. (18:1161). Once the seer becomes one with my form the visibility of the visible object does not remain. This state in which the object is seen as well as not seen is my real vision. He experiences this vision with any object and he attains the sight which is beyond the visible object and the seer. And because he has entered the form of the Self he is never unstable. (18:1163-1165). Because he has attained my form completely he becomes quiet (18:1166), and his coming and going stops and that itself becomes pilgrimage to the non-duality that is Me. (18:1168). He had gone away from Me because of his I-am-the-body feeling and he has returned to Me therefore this going and coming is his pilgrimage and he becomes my pilgrim. (18:1172). If due to the disposition of his body he started doing some actions then it is only I who meets them on the pretext of the action. Arjuna, in this state the difference between the deed and the doer vanishes and seeing Me through the Self he himself becomes Me. (18:1173-1174). How can any action done after becoming one with Me become an action? If while doing action one does not maintain the ego of being the doer then all his actions become non-actions and that is the sign of my worship. Therefore Arjuna even if he has done any action in prescribed way then it does not imply he has done any action, instead it becomes my superior worship. (18:1176-1179).

In this way whatever he speaks becomes my praise, whatever he sees becomes my vision and his walk becomes pilgrimage to non-duality that is Me. Arjuna, whatever he does becomes my worship. Whatever he thinks becomes my Japa, and the state he is in becomes my samadhi. He becomes one with Me through the yoga of devotion. (18:1180-1182). With his exceptional devotion he sees Me as the seer in everything that can be seen. He dances wildly with the knowledge that the visible universe apparent in the form of the field and the knower of the field in the three states of wakefulness, dream and sleep is all Me who is the seer. (18:1185-1187). He knows that when he awakens then all emotions he saw in the dream were not different from himself. Similarly he experiences that what appears to be existing and not existing is all himself the knower. He knows that I am the birthless, ageless, inexhaustible, indestructible, without past and with limitless bliss. He also knows that I am also immovable, not liable to fall down, infinite, incomparable, root of everything, formless as well as with form, bender of the ruling powers as well as the ruler, without beginning, indestructible, fearless, support of as well as the supported objects. He also knows that I am the master of everything, and am ever, natural, unceasing, everything and in everything and beyond all. That which is most recent and also oldest, with form of nil and complete, biggest and tiniest, is all Me. That which is actionless, companionless and without sorrow is also Me. All things are in Me and I am in all things. Thus I am the Superior Person. I am without words, without ears, form or lineage. I am the uniform and independent and the ultimate Brahman. Thus by becoming one with Me he knows Me through his incomparable devotion and also realises that this knowledge is also Me. (18:1191-1200).

After the knowable has dissolved and only the knower remains one who knows this is also the knower himself. Arjuna, he also realises that the power of knowledge which knows this non-duality is also Me. (18:1203-1204). When he knows that the one and only one Soul beyond the duality and non-duality is undoubtedly only Me and actually experiences it (18:1205) then with the awareness that "I am he" having dissolved in the bliss of the Self he enters my form. Therefore the reference to "he" becomes irrelevant, and consequently reference to "I" also becomes baseless, and he merges into my form. (18:1209-1210). Just as when one is subtracted from one, the remainder is zero, similarly when being and non-being are subtracted from each other what remains is Me. In that state it is meaningless to talk about the terms Brahman, Soul and God, and it is also meaningless to say that nothing exists. (18:1212-1213). Just as not speaking is as good as speaking mouthful, realisation comes without the awareness of knowledge and ignorance. In that state realisation realises realisation, bliss enjoys bliss, happiness becomes happy, gain begets gain, brightness becomes bright and surprise dissolves in surprise; control of mind becomes silent, repose relaxes, and experience gets obsessed with experience. In short, he gains the pure fruits of becoming Me through the practice of Karmayoga or the yoga of action. (18:1214-1218).

I am the crown of that emperor of Karmayoga and in exchange for it he becomes the jewel of knowledge. Or he becomes the expanse of sky above the pinnacle of liberation, of the temple of Karmayoga. (In this woods of the world, Karmayoga is the proper road which takes one to the town of unity with Me. Or with the waters of knowledge with devotion, the seeker reaches the ocean of bliss of the Self which is Me, by the current of Karmayoga. Arjuna, I am telling this to you again and again because of the greatness of Karmayoga. Arjuna, I am not attainable by means of choosing place, time or substance because I am naturally present in all therefore no difficulties are faced in attaining Me. I can be attained easily by following the Karmayoga. (18:1219-1225).

THE GITA SUPERIOR TO SHASTRAS

The Guru-disciple system has been established for learning how to attain Me. (18: 1226). Though I am always available, I can be attained only by certain means just as wealth present in the earth requires efforts for extracting it. (18:1228). One may ask why Shri Krishna is talking about means after talking about the fruits so far. The excellence of the Gita lies in the fact that liberation is achieved by all the means suggested in it. The methods told in other Shastras are not necessarily all proved. (18:1229-1230). Shastras remove the grime of ignorance but beyond this they are not qualified to give knowledge of the Self. The place the Shastras have to go for proving their authenticity is the Gita. Gita guides the Shastras on proper path. (18:1233-1235).

Shri Krishna has discussed in detail various methods for Self realisation in the earlier chapters of the Gita. But thinking that Arjuna might not perhaps have understood the subject by hearing once Shri Krishna is telling the same thing again in as a summary. And now the Gita is nearing its conclusion therefore he has tried to bring uniformity of objective between the beginning and the end, the reason being various principles have been discussed in the middle parts to explain the various topics raised during the discussion. Therefore somebody might say without considering the context of the earlier and later parts of the Gita that these principles are the main principles giving the essence of the Gita. Therefore we are ending the Gita by proving that the various principle are included in the consideration of the main principle. (18:1236-1242).

THE ESSENCE OF THE GITA

Destroying ignorance is the main topic of this Gita, attaining liberation is its fruit, and the means for these two is the knowledge. This Knowledge has been discussed in various ways in detail in this book. Shri Krishna is telling the same thing again in concise form. Therefore Shri Krishna has set upon to discuss the means for achieving the goal even if the goal is achieved. (18:1243-1245).

Shri Krishna said, "That Karmayogi by becoming one with Me with such dedication remains so eternally. By worshipping Me with flowers of prescribed duties he gets the faith in knowledge of the Self by my favour. Once this faith in is achieved then the devotion to Me grows and he becomes happy by becoming one with Me due to that devotion. He observes Me the Soul, illuminator of the whole world as pervading everything (18:1246-1249). While he follows Me and takes shelter under Me with intellect, words and body, he may sometimes do improper deeds but just as when the stream of dirty street water and the big river are same once they meet the Ganges, once my knowledge is attained good and evil become same. (18:1251-1252). The differences like good and evil appear only until one gets my all pervading illumination. (18:1255). Therefore as soon as he meets Me his karma in nullified and he occupies the seat of unification with Brahman. He achieves my eternal position which is not affected by location, time or nature. All in all Arjuna, what gains will he who has gained my pleasure miss?. Therefore Arjuna, surrender all actions in Me. (18:1257-1260).

Without abandoning the routine duties keep your attention in discrimination. With the strength of that discrimination you will see my blemishless form which is different from action. You will observe that nature or Maya in which all actions are rooted is far from you. You will find that just as there is no shadow without form similarly Maya also is not separate from the Soul. Once Maya or nature is negated then total renunciation of all the actions (karmas) will occur without efforts. Once all karmas vanish only soul remains. Now you dedicate your intellect to it. This way your intellect will remain singularly united in Me. At that time your mind will abandon all other issues and be devoted to Me. In this way act rapidly to see that abandoning all subjects of contemplation the mind will be concentrated in Me. (18:1261-1268).

When your mind will become one with Me with this exceptional devotion you will receive my complete favour. Then the sorrows of birth and death which all creatures have to suffer become pleasurable however hard they may be. (18:1269-1270). How can he whose I-am-the-body attitude has been completely destroyed by my favour be afraid of the worldly matters. Therefore Arjuna, you will be saved from the downfall from the worldly matters. But if under the influence of your ego you ignore my advice then you will have to suffer injuries due to the awareness of the body, even after being liberated and indestructible. In this realm of body awareness there is not a moment's respite in suffering death at every step. If you do not listen to my advice then you will have to suffer terrible pains of death without dying. (18:1272-1277).

By despising discrimination if you foster the ego and because of that ego you called, using your own intellect, your own body as Arjuna, bodies of others as relatives and battle as sinful action and be firmly determined that you will not fight, even then your inborn nature will make that determination infructuous. (18:1279-1285).

By your possessing the nature of a kshatriya you have in you inborn qualities like bravery, martial lustre, alertness etc., therefore by virtue of these qualities of a kshatriya our nature will not let you keep quiet without fighting. Because you are bound by these qualities you cannot go against your nature. (18:1287-1291). A sick person does not like his illness nor does a poor person like his poverty but he has to suffer it due to his strong destiny. The same destiny due to the power of God will not let you do otherwise. That God also resides in your heart. (18:1297-1298). That God has manifested himself by donning the ego of all beings. Through the veil of His Maya he singly moves the strings of 8.4 million shadows and makes them dance. He gives shape to everybody from Brahmadeo to a worm according to its worth. And the creature before whom He sets up the appropriate body occupies it with the feeling "I am this body". (18:1302-1305). It accepts the form of the body which is separate from itself as being itself. In this way by seating the creatures on the contraption of the body God moves the strings according to their karmas. The particular creature for whom independent string which is allocated according to its pre-birth karmas goes according to that string. (18:1307-1309). Affairs of all creatures are carried by the power of God. (18:1311). One God, through basic nature makes all creature play and the Same is in your heart. Arjuna, the Self which generates in your mind when you do not have the feeling that "I am Arjuna" is only His true form. Therefore that God will incite you for battle through your nature and make you fight even if you do not desire so. God is the Master of all and controls Prakriti (nature). Therefore one should use one’s organs to do actions appropriate to Prakriti pleasurably. Therefore you leave the decision about whether you should fight or not to Prakriti. Keep in mind that Prakriti is under the control of the God in your heart. (18:1314-1318).

Offer body, speech, mind and ego to HIm Merge into God by making an offering to Him of body, speech, mind and ego as Ganga water merges into the ocean. Then you will attain complete peace by his grace and you will be engrossed in the Self with bliss of the Self. You will be the master of that indestructible state of the Self where creation is born, where repose takes rest, and which experience experiences. (18:1319-1322).

Gita the essence of Vedas This science well-known by the name Gita is the essence of the Vedic literature and one achieves priceless Self through it. Knowledge of the Self which is customarily known only as knowledge and by praising which Vedanta became famous in the whole world, of which intellectual subjects are mere reflections and through which even I, the unmanifestable seer of all and, can be seen is my secret treasure. But how can I hide it from you? Therefore Arjuna, because I feel the greatest sympathy for you I have given you this treasure. (18:1323-1327). I, the knower of all. having considered all aspects have told you the true knowledge. Now you think about it properly and do what you consider proper.

The Gita is the Knowledge by which ignorance about the real nature of the world is destroyed and only I am seen in everything, the knowledge explained through the use of examples and similes. I have advised on Knowledge of the Self in various ways. With that knowledge shed the ignorance which creates confusion about proper and improper codes of behaviour (Dharma and Adharma respectively) which lead one to heaven and hell. (18:1388-1391). Just as when dream goes away with the sleep and only the dreamer remains similarly nothing other than Me remains. Then with the idea that he is Me he becomes one with Me. Shedding the separateness from Me and realising the oneness with Me is what is called surrender. Once you surrender to Me you will become one with Me, therefore surrender to Me and be one with Me. (18:1396-1400).

How is it possible to surrender to Me as well as live as an individual at the same time? (18:1402). After you meet the God of the universe do not at all listen to the ominous talk that binding of the worldly life does not go. To serve Me by being one with Me is my natural devotion. Gain knowledge through it. (18:1403-1405). After you surrender to Me by the realisation of non-duality you will not be touched by the issues of prescribed and prohibited actions. (18:1407). Is there any reason for anything other than my all encompassing form after becoming one with Me? Therefore do not worry about these things or about sin and merit. Understand that I shall become your sin and merit. Being separate from Me is the sign of binding to the karmas. That sin will be dissolved by knowledge about Me. Wise Arjuna, when you surrender to Me with undivided mind you will be one with Me and in this way automatically be free of all bindings. Accept Me and I shall free you by my light. Therefore there is no need for you to worry any more. Wise Arjuna, surrender to Me alone. (18:1411-1416).

So saying Shri Krishna embraced Arjuna by extending his right arm. (18:1418). It was just a pretext to impart to Arjuna that which intellect does not understand and words cannot describe. Once the two hearts touched the secrets from Shri Krishna's heart entered Arjuna's heart and by demolishing the non-duality he made Arjuna attain Self-realisation. (18:1420-1422).

Thus, Shi Krishna presented the holy Science of Gita which all are entitled to read and which is the basic theme of the Vedas. Now, if you ask how you (Dnyaneshwar Maharaj) know that the Gita contains the basic theme of the Vedas, then the explanation is as follows. The same truthful God through whose breath the Vedas were born, is telling this science of the Gita on oath through his own lips. Therefore it would be proper to say that the origin of Vedas is in the Gita. (18:1426-1429). Just as a tree is contained in a seed, similarly the three Vedas are contained in the Gita. Therefore I think that the Gita is the root of the Vedas and I can also see it clearly. (18:1431-1432). I shall now clearly indicate where the three parts of the Vedas namely action, worship and knowledge have been imprinted in the Gita. (18:1434).

CHAPTERWISE SUMMARY

In the first chapter is mentioned how the science of The Gita originated. The second chapter elucidates the Sankhya philosophy which stresses knowledge and is independently capable of leading to liberation without any other help. (18:1435-1436).

In the third chapter the beginning of the discourse on the means for attaining liberation of persons who are in the grip of ignorance has been made. Those who are shackled by the I-am-the-body feeling should abandon actions with desire for fruits and prohibited actions and should do the prescribed actions with care. Actions should thus be done with good intentions is what Shri Krishna has recommended in the third chapter. This should be considered as the Path of Action. (18:1437-1439).

If one thinks how the same routine and incidental action frees one from ignorance then the explanation given by Shri Krishna is that when a bound persons reach the stage of a seeker then they should do all actions with the attitude of being an offering to the Brahman. Whatever prescribed action occurs through body, speech or mind should be done with the intention of attainment of God. This expression of devotion to God through path of action has been discussed from the fourth chapter until the end of the eleventh chapter on the vision of the universal form. Thus in these eight chapters I have unveiled the section on worship. (18:1439-1445).

The true knowledge, the knowledge of love which is created through the benevolence of God and through the Guru-disciple system is described in the twelfth chapter from the Shloka "Adweshta" (Shloka No 13) or in the thirteenth chapter from the Shloka "Amanitva" (Shloka No 7). Therefore the twelfth chapter has been included in the section on knowledge. In the four chapters from the beginning of the twelfth to the end of the fifteenth, the topic of discussion is the matured fruit of knowledge. Therefore the section on Knowledge has been covered by the four chapters up to the end of the fifteenth. Thus the Gita, which elucidates the three sections, is like a loveable Shruti. This Shruti which contains the three sections tells you loudly to gain the fruit of liberation. The class of ignorance which is always inimical to the means of knowledge has been described in the sixteenth chapter. One should conquer this enemy with the help of Shastras is what has been told in the seventeenth chapter. In this way from the first chapter to the end of the seventeenth, Shri Krishna has discussed the Vedas created from his breath. The essence of all these chapters is contained in this pinnacle that is the eighteenth chapter. (18:1446-1455).

The dissertation named Bhagavdgita, which has been perfected in 700 shlokas, is the very form of the Vedas but is more generous than them. The Vedas are full of Knowledge but there is none more miserly because they speak only to the first three castes. Others like women, shudras etc., who suffer tortures from this world, are not allowed under their shelter. I feel that in order to remove these earlier mentioned faults and with the intention of giving benefit to all, the Vedas have reappeared in the form of the Gita. Not only that, the Vedas are available to anybody through the Gita, when its meaning enters the mind by listening to it or by reciting it. (18:1456-1460).

BENEFITS OF THE GITA

He who always reads this Gita or remains in the company of one who reads it or distributes it to people by making copies of it, gives food of the bliss of liberation to all. (18:1461-1462). If people come to listen to the Gita, then without bothering about whether they are good or bad he gives away the bliss of liberation and peace to the world. Being afraid of the earlier criticism the Vedas entered inside the Gita and attained dazzling fame. For this reason Shri Krishna personally told Arjuna the Gita which is the form of the Vedas and which enables one to savour them. (18:1464-1466). Making Arjuna as a pretext Shri Krishna has unveiled the Gita and emancipated the world and reduced the burden of worldly matters from the people. (18:1470).

Shri Krishna said, "Because of your many meritorious deeds you have become worthy of listening to the Shastra of the Gita which is the best among all the Shastras. Therefore understand the traditional method of behaviour according to this Shastra and perform accordingly with proper rituals. (18:1480-1481). When a disciple gets knowledge through Guru’s pleasure, it becomes fruitful only if the customs of the (Guru’s) sect are observed. I shall now tell you the appropriate tradition regarding this Shastra. (18:1484-1485).

This Shastra of the Gita which you have acquired with great earnestness should never be told to a person devoid of austerity. And if he observes austerities but is unsteady in the devotion to his Guru then keep him away as Vedas have kept Shudras away from themselves. Or if a person observes austerities and is devoted to Guru and God but does not like to listen then also he does not deserve to listen to the Gita. (18:1486-1490). Now, if he observes austerities, possesses devotion as well as liking for listening but considers Me the author of the Gita and ruler of all people as an ordinary being or slanders Me or good persons then also he is unfit to listen to the Gita. (18:1497-1499). The austerity, devotion and intellect of a person who slanders Me or my devotees are deceitful therefore even if such a person is devoted, intelligent and austere do not let him come in touch with this Gita Shastra. (18:1504-1505).

Therefore Arjuna, install the idol of the Gita in the heart of the superior devotee who has laid a firm foundation of austerity and built the temple of devotion to Guru above it, and installed a pinnacle of the gems of non-slander over it and kept the main door of desire of listening of that temple open, and you will be like Me and come to my level of worth. Because the single letter Pranava sound Aum was trapped in the sides of the three monosyllabic letters A, U and Ma. That root of the Vedas has evolved further in the Gita or the Gayatri Mantra itself flowered and grew fruits in he form of shlokas from the Gita. He who explains the secret contained in the shlokas becomes one with Me after death. I love the devotee who explains the meaning of the Gita with my heart even if he is separated from Me by his body. I like him more than person of learning, an observer of ritualistic actions and an austere person. There is none dearer to Me on this earth than he who tells the Gita to a group of devotees. He who reads the Gita making his mind steady with the love for Me becomes an ornament in a gathering of saints. (18:1507-1517).

And the sins of one who with pure mind keeps faith in listening to the Gita by abandoning slander in whatever possible way, run away instantly as soon as words of the Gita fall in his ears. (18:1529-1530). (The philosophy part ends here).

TRIBUTES TO GURU

I Have composed this book in the form of ovis which are beautiful to sing or interesting even if they are not sung. In the ovi metre are strung letters which give a taste of the Brahman for young and old. One goes in trance just by listening to it then will it not cause an obsession if one listens to its discussion? Even a simple reading of this book makes the learning bloom and one forgets about nectar in presence of its sweetness. The perfected verse gives such satisfaction that listening to it gives more satisfaction than contemplation and meditation. This listening will impart bliss of the Self to the listener and all organs will be satiated. Persons of spiritual authority understand the secret of the science of spirituality but others become happy even by skilful presentation of it. This is all the greatness of Shri Nivruttinath therefore this is not really my book but the result of his blessing. (18:1741-1750).

On some occasion, Shri Shankar told the spiritual knowledge in Parvati’s ears. That knowledge was obtained by Matsyendranath who was hiding in the stomach of a fish in that sea of milk. When Matsyendranath met the limbless Chouranginath at Saptashringi, the latter regained his limbs. Then, in order that he himself should enjoy the bliss of the samadhi without interruption, Matsyendranath gave his state of the yoga to Gorakshanath and installed him in his own position being the only one in whom yoga can bloom and who can fight sense pleasures. (18:1751-1755). Then by tradition the bliss of non-duality which has descended from Shri Shankar was obtained from Gorakshanath by Gahininath. Seeing that people of the world are troubled Gahininath instructed Shri Nivruttinath to take up the tradition which has descended to him from Adi Shankar and save these people immediately from the influence of Kali. Shri Nivruttinath was already compassionate by nature and in addition his Guru had instructed him therefore he immediately set upon to bring peace to the world. (18:1756-1760). By feeling pity for the distressed he showered peace on them on the pretext of explaining the Gita. At that time I was before him anxiously waiting for his favour therefore he elevated Me to the position of fame. Thus he handed over the wealth of meditation to Me through this book. Otherwise I have not studied, nor I have read and I do not know how to serve my master then how can I achieve the worthiness for composing this book. But in reality Guru Maharaj has given shelter to the world by composing this book making Me the incidental pretext. (18:1761-1765).

This book which all you saints have caused to be completed through my hands so that it is useful to the three world, is incomparable. Only thing that now remains for me is the service to you.

PRAYERS FOR THE UNIVERSE
 

ALAKH   NIRANJAN
V. V. Shirvaikar, Pune, February 1999

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Last update: Essen, 2010-NOV-07